the Week of Christ the King / Proper 29 / Ordinary 34
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Romans 3:25
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God gave Jesus as a way to forgive people's sins through their faith in him. God can forgive them because the blood sacrifice of Jesus pays for their sins. God gave Jesus to show that he always does what is right and fair. He was right in the past when he was patient and did not punish people for their sins. And in our own time he still does what is right. God worked all this out in a way that allows him to judge people fairly and still make right any person who has faith in Jesus.
whom God put forward as an expiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins;
whom God hath made a seate of mercy thorow faith in his bloud to shewe ye rightewesnes which before him is of valoure in yt he forgeveth ye synnes yt are passed which God dyd suffre
whom God set forth to be an atoning sacrifice, through faith, in his blood, to show his righteousness because of the passing over of the sins done before, in the forbearance of God;
whom God offered as a place where atonement by Christ'shis">[fn] blood could occur through faith. He did thisHe did this">[fn] to demonstrate his righteousness, because he had waited patiently to deal with sins committed in the past.Leviticus 16:15; Acts 13:38-39; 17:30; Colossians 1:20; 1 Timothy 1:15; Hebrews 9:15; 1 John 2:2; 4:10;">[xr]
whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in God's merciful restraint He let the sins previously committed go unpunished;
God sent him to die in our place to take away our sins. We receive forgiveness through faith in the blood of Jesus' death. This showed that God always does what is right and fair, as in the past when he was patient and did not punish people for their sins.
whom God set forth [to be] a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done previously, in the forbearance of God;
Whom God hath set forth [to be] a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins.
whom God set forth to be an atoning sacrifice, through faith, in his blood, to show his righteousness because of the passing over of the sins done before, in the forbearance of God;
Whom God hath set forth as a propitiation, through faith in his blood, for a demonstration of his righteousness by the remission of past sins, through the forbearance of God: For a demonstration,
He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed--
Whom God ordeynede foryyuer, bi feith in his blood, to the schewyng of his riytwisnesse, for remyssioun of biforgoynge synnes,
whom God set forth to be a propitiation, through faith, by his blood, to shew his righteousness, because of the passing over of the sins done aforetime, in the forbearance of God;
God presented Him as an atoning sacrifice through faith in His blood, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand.
God sent Christ to be our sacrifice. Christ offered his life's blood, so that by faith in him we could come to God. And God did this to show that in the past he was right to be patient and forgive sinners. This also shows that God is right when he accepts people who have faith in Jesus.
whom God displayed publicly [before the eyes of the world] as a [life-giving] sacrifice of atonement and reconciliation (propitiation) by His blood [to be received] through faith. This was to demonstrate His righteousness [which demands punishment for sin], because in His forbearance [His deliberate restraint] He passed over the sins previously committed [before Jesus' crucifixion].
whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God;
Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment;
God put Yeshua forward as the kapparah for sin through his faithfulness in respect to his bloody sacrificial death. This vindicated God's righteousness; because, in his forbearance, he had passed over [with neither punishment nor remission] the sins people had committed in the past;
whom God has set forth a mercy-seat, through faith in his blood, for [the] shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God;
whom Aloha before ordained (to be) a propitiation through faith in his blood for our sins which from the first we had sinned, within the space which Aloha hath given to us in his patience,
whom God hath preconstituted a propitiation, by faith in his blood, because of our sins, which we before committed,
Whom God hath set forth to bee a propitiation, through faith in his blood, to declare his righteousnesse for the remission of sinnes, that are past, through the forbearance of God.
God gave Jesus Christ to the world. Men's sins can be forgiven through the blood of Christ when they put their trust in Him. God gave His Son Jesus Christ to show how right He is. Before this, God did not look on the sins that were done.
whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed;
Whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes, by the forgiuenesse of the sinnes that are passed,
Whom God has foreordained to be a propitiation through faith in his blood for the remission of our sins that are past;
Whom God hath set forth as a propitiatory covering, through faith in his blood, for a showing forth of his righteousness, by reason of the passing-by of the previously committed sins,
Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
Whom God hath set foorth to be a propitiatio, through fayth in his blood, to declare his ryghteousnes, in that he forgeueth the sinnes that are past,
God offered him, so that by his blood he should become the means by which people's sins are forgiven through their faith in him. God did this in order to demonstrate that he is righteous. In the past he was patient and overlooked people's sins; but in the present time he deals with their sins, in order to demonstrate his righteousness. In this way God shows that he himself is righteous and that he puts right everyone who believes in Jesus.
God presented him as an atoning sacrifice in his blood, received through faith, to demonstrate his righteousness, because in his restraint God passed over the sins previously committed.
Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
whom God made publicly available as the mercy seat through faith in his blood, for a demonstration of his righteousness, because of the passing over of previously committed sins,
whom God set forth as a propitiation through faith in His blood, as a demonstration of His righteousness through the passing over of the sins that had taken place before, in the forbearance of God,
whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God --
whom God hath set forth for a Mercyseate thorow faith in his bloude, to shewe the righteousnes which avayleth before him, in that he forgeueth the synnes, which were done before vnder the sufferaunce of God, which he suffred,
whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest,
God sacrificed Jesus on the altar of the world to clear that world of sin. Having faith in him sets us in the clear. God decided on this course of action in full view of the public—to set the world in the clear with himself through the sacrifice of Jesus, finally taking care of the sins he had so patiently endured. This is not only clear, but it's now—this is current history! God sets things right. He also makes it possible for us to live in his rightness.
God publicly displayed him at his death as the mercy seat accessible through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed.
whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed,
God accepted Jesus's death on the cross as the perfect sacrifice for every cowboy's sin. The only way to be made right with God is to believe Jesus died for your sins. God showed he was being fair when he withheld the punishment for those in the past who had sinned.
whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed;
whom God displayed publicly as a propitiation in His blood through faith, for a demonstration of His righteousness, because in the forbearance of God He passed over the sins previously committed;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
set forth: or, foreordained, Acts 2:23, Acts 3:18, Acts 4:28, Acts 15:18, 1 Peter 1:18-20, Revelation 13:8
to be: Exodus 25:17-22, Leviticus 16:15, Hebrews 9:5,*Gr: 1 John 2:2, 1 John 4:10
through: Romans 5:1, Romans 5:9, Romans 5:11, Isaiah 53:11, John 6:47, John 6:53-58, Colossians 1:20-23, Hebrews 10:19, Hebrews 10:20
to declare: Romans 3:26, Psalms 22:31, Psalms 40:10, Psalms 50:6, Psalms 97:6, Psalms 119:142, 1 John 1:10
remission: or, passing over, Romans 3:23, Romans 3:24, Romans 4:1-8, Acts 13:38, Acts 13:39, Acts 17:30, 1 Timothy 1:15, Hebrews 9:15-22, Hebrews 9:25, Hebrews 9:26, Hebrews 10:4, Hebrews 11:7, Hebrews 11:14, Hebrews 11:17, Hebrews 11:39, Hebrews 11:40, Revelation 5:9, Revelation 13:8, Revelation 20:15
Reciprocal: Genesis 17:10 - Every Exodus 37:6 - General Exodus 40:20 - mercy Leviticus 1:4 - atonement Leviticus 17:11 - I have Numbers 15:25 - the priest Deuteronomy 16:1 - the passover Job 36:3 - ascribe Psalms 36:6 - righteousness Psalms 85:10 - righteousness Psalms 116:5 - and righteous Psalms 145:17 - righteous Isaiah 42:6 - called Isaiah 42:21 - well Isaiah 45:21 - a just Isaiah 45:25 - the Lord Jeremiah 9:24 - lovingkindness Ezekiel 33:12 - as for Hosea 2:19 - in righteousness Micah 6:5 - know Matthew 3:14 - I have Luke 1:77 - the John 11:51 - that Jesus John 19:30 - It is Romans 2:4 - forbearance Romans 3:5 - But if Romans 4:25 - Who was Romans 10:4 - Christ Romans 10:6 - righteousness 1 Corinthians 15:3 - Christ Galatians 3:17 - the covenant Colossians 1:14 - whom Hebrews 2:10 - it Hebrews 6:18 - set 1 Peter 1:20 - verily 1 John 5:6 - blood
Gill's Notes on the Bible
Whom God had set forth to be a propitiation,.... Redemption by Christ is here further explained, by his being "a propitiation": which word may design either Christ the propitiator, the author of peace and reconciliation; or the propitiatory sacrifice, by which he is so; and both in allusion to the mercy seat, which was a type of him as such. The apostle here uses the same word, which the Septuagint often render כפרת "the mercy seat", by; and Philo the Jew calls it by the same name, and says it was a symbol, της ιλεω του
θεου δυναμεως "of the propitious power of God" b. Christ is the propitiation to God for sin; which must be understood of his making satisfaction to divine justice, for the sins of his people; these were imputed to him, and being found on him, the law and justice of God made demands on him for them; which he answered to satisfaction, by his obedience and sacrifice; and which, as it could not be done by any other, nor in any other way, is expressed by "reconciliation", and "atonement": whence God may be said to be pacified, or made propitious; not but that he always loved his people, and never hated them; nor is there, nor can there be any change in God, from hatred to love, any more than from love to hatred: Christ has not, by his sacrifice and death, procured the love and favour of God, but has removed the obstructions which lay in the way of love's appearing and breaking forth; there was, a law broken, and justice provoked, which were to be attended to, and Christ by his sacrifice has satisfied both; so that neither the wrath of God, nor any of the effects of it, can fall upon the persons Christ is the propitiation for, even according to justice itself; so that it is not love, but justice that is made propitious: for this is all owing to the grace and goodness of God, who "hath set him forth", for this intent, in his eternal purposes and decrees; in the promises of the Old Testament, in the types, shadows, and sacrifices of the old law; by the exhibition of him in our nature, and in the ministration of the Gospel; and this is said to be
through faith in his blood. The "blood" of Christ is that, by which Christ is the propitiation; for without the shedding of that blood, there is no redemption, no peace, no reconciliation, or remission of sin; and "faith" in his blood is the means by which persons become partakers of the benefits of his propitiation; such as peace, pardon, atonement, justification, and adoption: and the end of Christ's being set forth as a propitiation, on the part of God's people, is,
for the remission of sins that are past, through the forbearance of God: by "sins that are past", are meant, not sins before baptism, nor the sins of a man's life only, but the sins of Old Testament saints, who lived before the incarnation of Christ, and the oblation of his sacrifice; and though this is not to be restrained to them only, for Christ's blood was shed for the remission of all his people's sins, past, present, and to come; yet the sins of the saints before the coming of Christ, seem to be particularly designed; which shows the insufficiency of legal sacrifices, sets forth the efficacy of Christ's blood and sacrifice, demonstrates him to be a perfect Saviour, and gives us reason under the present dispensation to hope for pardon, since reconciliation is completely made: "remission" of sin does not design that weakness which sin has brought upon, and left in human nature, whereby it is so enfeebled, that it cannot help itself, and therefore Christ was set forth, and sent forth, to be a propitiation; but rather God's passing by, or overlooking sin, and not punishing for it, under the former dispensation; or else the forgiveness of it now, and redemption from it by the blood of Christ, "through the forbearance of God"; in deferring the execution of justice, till he sent his Son, and in expecting satisfaction of his Son; which shows the grace and goodness of God to his people, and the trust and confidence he put in his Son: the other end on the part of God, in setting forth Christ to be a propitiation, was
to declare his righteousness Psalms 22:31; meaning either the righteousness of Christ, which was before hid, but now manifested; or rather the righteousness of God the Father, his faithfulness in his promises relating to Christ, his grace and goodness in the mission of his Son, the holiness and purity of his nature, and his vindictive justice, in avenging sin in his own Son, as the surety of his people: the execution of this was threatened from the beginning; the types and sacrifices of the old law prefigured it; the prophecies of the Old Testament express it; and the sufferings and death of Christ openly declare it, since God spared not his own Son, but sheathed the sword of justice in him.
b Philo de Vita Mosis, l. 3. p. 668.
Barnes' Notes on the Bible
Whom God hath set forth - Margin, “Fore-ordained” (προέθετο proetheto). The word properly means, “to place in public view;” to exhibit in a conspicuous situation, as goods are exhibited or exposed for sale, or as premiums or rewards of victory were exhibited to public view in the games of the Greeks. It sometimes has the meaning of decreeing, purposing, or constituting, as in the margin (compare Romans 1:13; Ephesians 1:9); and many have supposed that this is its meaning here. But the connection seems to require the usual signification of the word; and it means that God has publicly exhibited Jesus Christ as a propitiatory sacrifice for the sins of people. This public exhibition was made by his being offered on the cross, in the face of angels and of people. It was not concealed; it was done openly. He was put to open shame; and so put to death as to attract toward the scene the eyes of angels, and of the inhabitants of all worlds.
To be a propitiation - ἱλαστήριον hilastērion. This word occurs but in one other place in the New Testament. Hebrews 9:5, “and over it (the ark) the cherubim of glory shadowing the mercy-seat. It is used here to denote the lid or cover of the ark of the covenant. It was made of gold, and over it were the cherubim. In this sense it is often used by the Septuagint Exodus 25:17, “And thou shalt make a propitiatory ἱλαστήριον hilastērion of gold,” Exo. 18-20, Exodus 18:22; Exodus 30:6; Exodus 31:7; Exodus 35:11; Exodus 37:6-9; Exodus 40:18; Leviticus 16:2, Leviticus 16:13. The Hebrew name for this was כפּרת kaphoreth, from the verb כּפר kaaphar, “to cover” or “to conceal.” It was from this place that God was represented as speaking to the children of Israel. Exodus 25:22, “and I will speak to thee from above the Hilasterion, the propitiatory, the mercy-seat. Leviticus 16:2, “For I will appear in the cloud upon the mercy-seat.” This seat, or cover, was covered with the smoke of the incense, when the high priest entered the most holy place, Leviticus 16:13.
And the blood of the bullock offered on the great day of atonement, was to be sprinkled “upon the mercy-seat,” and “before the mercy-seat,” “seven times,” Leviticus 16:14-15. This sprinkling or offering of blood was called making “an atonement for the holy place because of the uncleanness of the children of Israel,” etc. Leviticus 16:16. It was from this mercy-seat that God pronounced pardon, or expressed himself as reconciled to his people. The atonement was made, the blood was sprinkled, and the reconciliation thus effected. The name was thus given to that cover of the ark, because it was the place from which God declared himself reconciled to his people. Still the inquiry is, why is this name given to Jesus Christ? In what sense is he declared to be a propitiation? It is evident that it cannot be applied to him in any literal sense. Between the golden cover of the ark of the covenant and the Lord Jesus, the analogy must be very slight, if any such analogy can be perceived. We may observe, however,
(1) That the main idea, in regard to the cover of the ark called the mercy-seat, was that of God’s being reconciled to his people; and that this is the main idea in regard to the Lord Jesus whom “God hath set forth.”
(2) This reconciliation was effected then by the sprinkling of blood on the mercy-seat, Leviticus 16:15-16. The same is true of the Lord Jesus - by blood.
(3) In the former case it was by the blood of atonement; the offering of the bullock on the great day of atonement, that the reconciliation was effected, Leviticus 16:17-18. In the case of the Lord Jesus it was also by blood; by the blood of atonement. But it was by his own blood. This the apostle distinctly states in this verse.
(4) In the former case there was a sacrifice, or expiatory offering; and so it is in reconciliation by the Lord Jesus. In the former, the mercy-seat was the visible, declared place where God would express his reconciliation with his people. So in the latter, the offering of the Lord Jesus is the manifest and open way by which God will be reconciled to people.
(5) In the former, there was joined the idea of a sacrifice for sin, Leviticus 16:0. So in the latter. And hence, the main idea of the apostle here is to convey the idea of a sacrifice for sin; or to set forth the Lord Jesus as such a sacrifice. Hence, the word “propitiation” in the original may express the idea of a propitiatory sacrifice, as well as the cover to the ark. The word is an adjective, and may be joined to the noun sacrifice, as well as to denote the mercy-seat of the ark. This meaning accords also with its classic meaning to denote a propitiatory offering, or an offering to produce reconciliation. Christ is thus represented, not as a mercy-seat, which would be unintelligible; but as the medium, the offering, the expiation, by which reconciliation is produced between God and man.
Through faith - Or by means of faith. The offering will be of no avail without faith. The offering has been made; but it will not be applied, except where there is faith. He has made an offering which may be efficacious in putting away sin; but it produces no reconciliation, no pardon, except where it is accepted by faith.
In his blood - Or in his death - his bloody death. Among the Jews, the blood was regarded as the seat of life, or vitality. Leviticus 17:11, “the life of the flesh is in the blood.” Hence, they were commanded not to eat blood. Genesis 9:4, “but flesh with the life thereof, which is the blood thereof, shall ye not eat.” Leviticus 19:26; Deu 12:23; 1 Samuel 14:34. This doctrine is contained uniformly in the Sacred Scriptures. And it has been also the opinion of not a few celebrated physiologists, as well in modern as in ancient times. The same was the opinion of the ancient Parsees and Hindus. Homer thus often speaks of blood as the seat of life, as in the expression πορφυρεος θανατος porphureos thanatos, or “purple death.” And Virgil speaks of “purple life,”
Purpuream vomit ille animam.
AEniad, ix. 349.
Empedocles and Critias among the Greek philosophers, also embraced this opinion. Among the moderns, Harvey, to whom we are indebted for a knowledge of the circulation of the blood, fully believed it. Hoffman and Huxham believed it Dr. John Hunter has fully adopted the belief, and sustained it, as he supposed, by a great variety of considerations. See Good’s Book of Nature, pp. 102, 108, New York edition, 1828. This was undoubtedly the doctrine of the Hebrews; and hence, with them to shed the blood was a phrase signifying to kill; hence, the efficacy of their sacrifices was supposed to consist in the blood, that is, in the life of the victim. Hence, it was unlawful to eat it, as it were the life, the seat of vitality; the more immediate and direct gift of God. When, therefore, the blood of Christ is spoken of in the New Testament, it means the offering of his life as a sacrifice, or his death as an expiation. His life was given to make atonement. See the word “blood” thus used in Romans 5:9; Ephesians 1:7; Colossians 1:14; Hebrews 9:12, Hebrews 9:14; Hebrews 13:12; Revelation 1:5; 1 Peter 1:19; 1 John 1:7. By faith in his death as a sacrifice for sin; by believing that he took our sins; that he died in our place; by thus, in some sense, making his offering ours; by approving it, loving it, embracing it, trusting it, our sins become pardoned, and our souls made pure.
To declare - εἰς ἔνδειξις eis endeixis. For “the purpose” of showing, or exhibiting; to present it to man. The meaning is, that the plan was adopted; the Saviour was given; he suffered and died: and the scheme is proposed to people, for the purpose of making a full manifestation of his plan, in contradistinction from all the plans of people.
His righteousness - His plan of justification. The method or scheme which he has adopted, in distinction from that of man; and which he now exhibits, or proffers to sinners. There is great variety in the explanation of the word here rendered “righteousness.” Some explain it as meaning veracity; others as holiness; others as goodness; others as essential justice. Most interpreters, perhaps, have explained it as referring to an attribute of God. But the whole connection requires us to understand it here as in Romans 1:17, not of an attribute of God, but of his “plan” of justifying sinners. He has adopted and proposed a plan by which people may become just by faith in Jesus Christ, and not by their own works. His acquitting people from sin; his regarding them and treating them as just, is set forth in the gospel by the offering of Jesus Christ as a sacrifice on the cross. (For the true meaning of this phrase, see the note at Romans 1:17; Romans 3:22.)
For the remission of sins - Margin, “Passing over.” The word used here πάρεσιν paresin occurs no where else in the New Testament, nor in the Septuagint. It means “passing by,” as not noticing, and hence, forgiving. A similar idea occurs in 2 Samuel 24:10, and Micah 7:18. “Who is a God like unto thee, that passeth by the transgression of the remnant of his inheritance?” In Romans it means for the “pardoning,” or in order to pardon past transgression.
That are past - That have been committed; or that have existed before. This has been commonly understood to refer to past generations, as affirming that sins under all dispensations of the world are to be forgiven in this manner, through the sacrifice of Christ. And it has been supposed that all who have been justified, have received pardon by the merits of the sacrifice of Christ. This may be true; but there is no reason to think that this is the idea in this passage. For,
(1) The scope of the passage does not require it. The argument is not to show how people had been justified, but how they might be. It is not to discuss an historical fact, but to state the way in which sin was to be forgiven under the gospel.
(2) The language has no immediate or necessary reference to past generations. It evidently refers to the past lives of the individuals who are justified, and not to the sins of former times. All that the passage means, therefore, is, that the plan of pardon is such as completely to remove all the former sins of the life, not of all former generations. If it referred to the sins of former times, it would not be easy to avoid the doctrine of universal salvation.
(The design of the apostle is to showy the alone ground of a sinner’s justification. That ground is “the righteousness of God.” To manifest this righteousness, Christ had been set forth in the beginning of the gospel age as a propitiatory sacrifice. But though at this time manifested or declared, it had in reality been the ground of justification all along. Believers in every past dispensation, looking forward to the period of its revelation, had built their hopes on it, and been admitted into glory.
The idea of manifestation in gospel times, seems most intimately connected with the fact that in past ages, the ground of pardon had been hidden, or at best but dimly seen through type and ceremony. There seems little doubt that these two things were associated in the apostle’s mind. Though the ground of God’s procedure in remitting the sins of his people, during the former economy, had long been concealed, it was now gloriously displayed before the eyes of the universe. Paul has the very same idea in Hebrews 9:15, “And for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” It may be noticed also that the expression in Hebrews 9:20, “at this time,” that is, in the gospel age, requires us to understand the other clause, “sins that are past,” as pointing to sin committed under former dispensations. Nor is there any fear of lending support to the doctrine of universal salvation. if we espouse this view. the sins remitted in past ages being obviously those of believers only. The very same objection might be urged against the parallel passage in Hebrews 9:15.)
Through the forbearance of God - Through his patience, his long-suffering. That is, he did not come forth in judgment when the sin was committed; he spared us, though deserving of punishment; and now he comes forth completely to pardon those sins concerning which he has so long and so graciously exercised forbearance. This expression obviously refers not to the remission of sins, but to the fact that they were committed while he evinced such long-suffering; compare Acts 17:30. I do not know better how to show the practical value and bearing of this important passage of Scripture, than by transcribing a part of the affecting experience of the poet Cowper. It is well known that before his conversion he was oppressed by a long and dreadful melancholy; that this was finally heightened to despair; and that he was then subjected to the kind treatment of Dr. Cotton in Alban’s, as a melancholy case of derangement.
His leading thought was that he was doomed to inevitable destruction, and that there was no hope. From this he was roused only by the kindness of his brother, and by the promises of the gospel; (see Taylor’s Life of Cowper). The account of his conversion I shall now give in his own words. “The happy period, which was to shake off my fetters, and afford me a clear discovery of the free mercy of God in Christ Jesus, was now arrived. I flung myself into a chair near the window, and seeing a Bible there, ventured once more to apply to it for comfort and instruction. The first verse I saw was Romans 3:25; “Whom God hath set forth, etc.” Immediately I received strength to believe, and the full beam of the Sun of righteousness shone upon me. I saw the sufficiency of the atonement he had made for my pardon and justification. In a moment I believed, and received the peace of the gospel. Unless, the Almighty arm had been under me, I think I should have been overwhelmed with gratitude and joy. My eyes filled with tears, and my voice choked with transport. I could only look up to heaven in silent fear, overwhelmed with love and wonder. How glad should I now have been to have spent every moment in prayer and thanksgiving. I lost no opportunity of repairing to a throne of grace; but flew to it with an earnestness irresistible, and never to be satisfied.”
Clarke's Notes on the Bible
Verse 25. Whom God hath set forth — Appointed and published to be a propitiation, ιλαστηριον, the mercy-seat, or place of atonement; because the blood of the sacrifice was sprinkled on and before that, in order to obtain remission of sin, punishment, c. The mercy-seat was the lid or cover of the ark of the covenant, where God was manifest in the symbol of his presence, between the cherubim therefore the atonement that was made in this place was properly made to God himself. Luke 18:13.
Through faith in his blood — This shows what we are to understand both by the απολυτρωσις, redemption, and the ιλαστηριον, propitiation; viz. that they refer to the sacrificial death of Jesus Christ, as the atonement made, and the price paid down, for the redemption of the souls of men.
To declare his righteousness — εις ενδειξις, for the manifestation of his righteousness; his mercy in saving sinners, by sending Jesus Christ to make an atonement for them; thereby declaring his readiness to remit all past transgressions committed both by Jews and Gentiles, during the time in which his merciful forbearance was exercised towards the world; and this applies to all who hear the Gospel now: to them is freely offered remission of all past sins.
